Shekalim 9a

משנה: הַתְּרוּמָה מֶה הָיוּ עוֹשִׂין בָּהּ. לוֹקְחִין בָּהּ תְּמִידִין וּמוּסָפִין וְנִסְכֵּיהֶם הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים וְכָל קָרְבְּנוֹת הַצִּיבּוּר. שׁוֹמְרֵי סְפִחִים בַּשְּׁבִיעִית נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. רִבִּי יוֹסֵה אוֹמֵר אַף הָרוֹצֶה מִתְנַדֵּב שׁוֹמֵר חִנָּם. אָמְרוּ לוֹ אַף אַתָּה אוֹמֵר שֶׁאֵין בָּאִין אֶלָּא מִשֶּׁל צִיבּוּר:

MISHNAH: For what was the disbursement used? One buys from it daily and musaf sacrifices and their libations, the `omer 1 The offering of barley grain on the 16th of Nisan to permit consumption of grain from the new harvest; Lev. 23:9–14 . , and the Two Breads 2 The two leavened breads on Pentecost, Lev. 23:17 . , and the shew-bread 3 Seven breads every week, Lev. 24:5–9 . , and all public offerings 4 Including incense and public reparation offerings ( Lev. 4:13–21 .) . The watchmen for aftergrowth in the sabbatical year 5 Since the `omer and the Two Breads have to be produce of the Land, and no sowing is permitted in a Sabbatical, the grains have to be harvested from spontaneous aftergrowth. Fields from which such a yield is expected have to be watched lest the plants be eaten by animals or the grains be taken by humans. In this case the watch is an essential precondition for the possibility of the offering and therefore the expenses have to be borne by the Temple. take their wages from the disbursement from the lodge. Rebbi Yose says, he also may volunteer as unpaid trustee 6 Even though the unpaid trustee acquires rights to what he is watching, R. Yose holds that private property may be donated to the Temple as public offering. . They told him, would you not also say that they only come from the public 7 The Sages deny that private property may be donated to the Temple as public offering. “They” are public offerings. Therefore the argument cannot be intended to convince R. Yose; rather it is a statement clarifying that they insist that only fully paid watchmen are acceptable. ?

הלכה: הַתְּרוּמָה מֶה הָיוּ עוֹשִׂין בָּהּ כול׳. מָה רָאָה זְמַן עֲצֵי כֹהֲנִים וְהָעָם לְהִימָּנוֹת. אֶלָּא בְשָׁעָה שֶׁעָלוּ יִשְׂרָאֵל מִן הַגּוֹלָה וְלֹא מָצְאוּ עֵצִים בַּלִּישְׁכָּה וְעָמְדוּ אֵילּוּ וְנִתְנַדְּבוּ עֵצִים מִשֶּׁלְעַצְמָן וּמְסָרוּם לַצִּיבּוּר וְקָרְבוּ מֵהֶן קָרְבְּנוֹת צִיבּוּר. וְהִתְנוּ עִמָּהֶן הַנְּבִיאים שֶׁבֵּינֵיהֶן שֶׁאֲפִילוּ לִשְׁכָּה מְלֵיאָה עֵצִים וְעָמְדוּ אֵילּוּ וְנִתְנַדְּבוּ עֵצִים מִשֶּׁלְעַצְמָן שֶׁלֹּא יִהֵא קָרְבָּן מִתְקָרֵב אֶלָּא מִשֶּׁלָּהֶן תְּחִילָּה. אָמַר רִבִּי אָחָא. דְּרִבִּי יוֹסֵה הִיא. דְּרִבִּי יוֹסֵה אָמַר. אַף הָרוֹצֶה מִתְנַדֵּב שׁוֹמֵר חִנָּם. רִבִּי יוֹסֵי בְשֵׁם רִבִּי אִילָא. דִּבְרֵי הַכֹּל הִיא. מַה פְלִיגִין. בְּגוּפוֹ שֶׁלְקָרְבָּן. אֲבָל בְּמַכְשִׁירֵי קָרְבָּן כָּל עַמָּא מוֹדֵיי שֶׁהוּא מִשְׁתַּנֶּה קָרְבָּן יָחִיד לְקָרְבָּן צִיבּוּר. תַּנֵּי. [אִ]שָּׁה שֶׁעָשָׂת כֻּתּוֹנֶת לִבְנָהּ צְרִיכָה לִמְסוֹר לְצִיבּוּר. אָמַר רִבִּי אָחָא. דְּרִבִּי יוֹסֵי הִיא. דְּרִבִּי יוֹסֵי אָמַר. אַף הָרוֹצֶה מִתְנַדֵּב שׁוֹמֵר חִנָּם. רִבִּי יוֹסֵה בְשֵׁם רִבִּי אִילָא. דִּבְרֵי הַכֹּל הִיא. מַה פְלִיגִין. בְּגוּפוֹ שֶׁלְקָרְבָּן. אֲבָל בְּמַכְשִׁירֵי קָרְבָּן כָּל עַמָּא מוֹדֵיי שֶׁהוּא מִשְׁתַּנֶּה קָרְבָּן יָחִיד לְקָרְבָּן צִיבּוּר. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹסֵי. אוֹתָן הַיָּמִים נוֹהֲגִין בִּשְׁעַת קָרְבָּן וְשֶׁלֹּא בִּשְׁעַת קָרְבָּן. רִבִּי יוֹסֵה אוֹמֵר. אֵינָן נוֹהֲגִין אֶלָּא בִּשְׁעַת קָרְבָּן. וְעוֹד מִן הָדָא דְתַנֵּי. אָמַר רִבִּי אֶלְעָזָר בֵּירִבִּי צָדוֹק. אָנוּ הָיִינוּ מִבְּנֵי סְנָאָה בֶן בִּנְיָמִן וְחָל תִּשְׁעָה בְאָב לִהְיוֹת בַּשַּׁבָּת וְדָחִינוּ אוֹתוֹ לְמוֹצָאֵי שַׁבָּת וְהָיִינוּ מִתְעַנִּין וְלֻא מַשְׁלִימִין.

HALAKHAH: 9 “For what was the disbursement used,” etc. For what reason were the times of wood by the priests and the people to be counted 10 This paragraph is Halakhah Ta`aniot 4:6 ( ת ), also in Megillah 1:2 (70c l. 1 ff.; מ ). In fact, ג simply notes: “one repeats from Ta`aniot up to ‘and were fasting but not completing.’ ” ? Only that at the time when Israel returned from the Diaspora and did not find wood in the chamber, those came forward and volunteered wood from their own, donated it to the public, and used it to offer public sacrifices. The prophets among them stipulated that even if the chamber was full of wood and those came and offered and volunteered wood from their own, that the sacrifice should only be brought first from theirs 11 Babli Ta`anit 28a. . Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose 12 This is R. Yose the fifth generation Amora. The reading of B (and M), R. Assi (= Yasa), is impossible since R. Ila was a student, not a teacher, of R. Yasa. in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering 13 While holding that the firewood is ancillary, not intrinsic, to the sacrifice, they still would have to require that the two daily logs required before any sacrifices are brought to the altar ( Lev. 6:5 )to be paid for from the public purse. . It was stated, a woman who made a coat for her son has to surrender it to the public 14 Since the prescribed garments of a priest are part of the establishment of the Tabernacle ( Ex. 28:40–43 ), they must be public property. Babli Yoma 35b . . Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering.. A baraita disagrees with Rebbi Yose 15 The Amora, speaking in the name of R. Ila. : 16 Tosephta Ta`aniot 3:6. “Those days are observed at the time of sacrifices and not at the time of sacrifices; Rebbi Yose says, they are observed only at the time of sacrifices. 17 The days enumerated on which certain families celebrated their offerings of firewood according to the Tanna R. Yose are treated as days of sacrificing. Therefore at least for him, firewood is part of the sacrifice, not ancillary, and may be given from private property as public sacrifice. ” Also from the following 16 Tosephta Ta`aniot 3:6. : “Rebbi Eleazar ben Rebbi Ṣadoq said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to the end of the Sabbath and were fasting but not completing. 18 Their holiday was on the 10th of Av. Since the 9th of Av is the day of remembering the destruction of the Temple, his story must be dated after the destruction, when there were no longer any sacrifices. If the family holiday is so important that one pushes aside the fasting for the 9th of Av, it must be that even for the majority the offering of firewood was the equivalent of a sacrifice, not an ancillary act. Therefore R. Aḥa is justified. ”

הָעוֹמֶר וּשְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים. מַתְנִיתָא דְרִבִּי יִשְׁמָעֵאל. דְרִבִּי יִשְׁמָעֵאל אָמַר. אֵין הָעוֹמֶר בָּא מִן הַסּוּרִיָּא. תַּמָּן תַּנִּינָן. כָּל קָרְבְּנוֹת הַיָּחִיד וְהַצִּיבּוּר בָּאִין מִן הָאָרֶץ וּמִחוּצָה לָאָרֶץ. מִן הֶחָדָשׁ וּמִן הַיָּשָׁן. חוּץ מִן הָעוֹמֶר וּשְׁתֵּי הַלֶּחֶם. שֶׁאֵין בָּאִין אֶלָּא מִן הֶחָדָשׁ וּמִן הָאָרֶץ. רִבִּי חוּנָה בְשֵׁם רִבִּי יִרְמְיָה. דְרִבִּי יִשְׁמָעֵאל הִיא. דְרִבִּי יִשְׁמָעֵאל אָמַר. אֵין הָעוֹמֶר בָּא מִן הַסּוּרִיָּא. תַּמָּן תַּנִּינָן. עֶשֶׂר קְדוּשּׁוֹת הֵן. אֶרֶץ יִשְׂרָאֵל מְקוּדֶּשֶׁת מִכָּל הָאֲרָצוֹת. וּמַה הִיא קְדוּשָּׁתָהּ. שֶׁמְּבִיאִין מִמֶּנָּה הָעוֹמֶר וְהַבִּיכּוּרִים וּשְׁתֵּי הַלֶּחֶם. מַה שֶּׁאֵין מְבִיאִין כֵּן מִכָּל הָאֲרָצוֹת. רִבִּי חוּנָה בְשֵׁם רִבִּי יִרְמְיָה. דְּרִבִּי יִשְׁמָעֵאל הִיא. דְרִבִּי יִשְׁמָעֵאל אָמַר. אֵין הָעוֹמֶר בָּא מִן הַסּוּרִיָּא. תַּמָּן תַּנִּינָן. רַבִּי יִשְׁמָעֵאל אוֹמֵר. מֶה חָרִישׁ רְשׁוּת אַף קָצִיר רְשׁוּת. יָצָא קְצִיר הָעֹמֶר. שֶׁהוּא מִצְוָה. הֲוֵי מָאן תַּנָּא שׁוֹמְרֵי סְפִחִים בַּשְּׁבִיעִית נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. רִבִּי יִשְׁמָעֵאל. אָמַר רִבִּי יוֹסֵה. דִּבְרֵי הַכֹּל הִיא. לֹא מָצָאוּ בְסוּרִיָּא מְבִיאִין אוֹתוֹ מִסְּפִחִין שֶׁבְּאֶרֶץ יִשְׂרָאֵל. הָהֵן עוֹמֶר מָהוּ שֶׁיִּזָּרַע לָכֵן מִתְּחִילָּה. רִבִּי חִיָיה בַּר אָדָא בְעָא קוֹמֵי רִבִּי מָנָא. לֹא נִמְצָא כְקוֹמֵץ עַל הַשְּׁיֵרִיים שֶׁאֵינָן נֶאֱכָלִין. אָמַר לֵיהּ. נַעֲשֶׂה כַחֲמִשָּׁה דְבָרִים שֶׁהֵן בָּאִין בְּטוּמְאָה וְאֵינָן נֶאֱכָלִין בְּטוּמְאָה.

“The `omer 1 The offering of barley grain on the 16th of Nisan to permit consumption of grain from the new harvest; Lev. 23:9–14 . , and the Two Breads 2 The two leavened breads on Pentecost, Lev. 23:17 . ., and the shew-bread.” The Mishnah 19 The part of the Mishnah which states that the watchmen over grain for the `omer are paid from public funds. If it were possible to import the grain during a sabbatical year, the expense would be unnecessary and therefore forbidden. is Rebbi Ismael’s, since Rebbi Ismael said, the `omer is not brought from Syria 20 Syria in matters of religious law is the area which was part of David’s empire but not permanently settled by one of the Twelve Tribes. The rules of the Land do not apply biblically but the land is not ritually impure. Therefore grain for use in the Temple could be bought from there. . There, we have stated: 21 Mishnah Menaḥot 8:1 . The sacrifices referred to are offerings of flour and wine. “All private and public sacrifices come from the Land and from outside the Land, from new or old [grain], except for ` omer and the Two Breads, which only come from new grain 22 This is not obvious since the `omer permits the profane use of new grain also from outside the Land and the Two Breads permit the use of new wheat in the Tabernacle which according to the Mishnah includes wheat imported from Syria. While the Mishnah states that grain is acceptable from outside the Land, this refers to grain from outside the Land on both sides of the Jordan and Syria only if it remained impervious to the impurity of Gentile lands (i. e., if it was guarded from any contact with water or fluids whose status is like water in this respect.) and from the Land.” Rebbi Ḥuna in the name of Rebbi Jeremiah, this is Rebbi Ismael’s, since Rebbi Ismael said, the `omer is not brought from Syria 23 And certainly not from impure lands. . There, we have stated 24 Mishnah Kelim 1:6 . : “There are ten levels of holiness. The Land of Israel is holier than other lands; and what is its holiness? That one brings from it the `omer , first fruits, and the Two Breads, which cannot be from other lands.” Rebbi Ḥuna in the name of Rebbi Jeremiah, this is Rebbi Ismael’s, since Rebbi Ismael said, the `omer is not brought from Syria. There, we have stated 25 Mishnah Ševi`it 1:5. : “Rebbi Ismael says, since sowing is a voluntary act, also harvesting is a voluntary act. This excludes harvesting the `omer , which is a commandment 26 This refers to Ex. 34:21 : Six days you may work but on the Seventh Day you must rest, from ploughing and harvesting you must rest . According to R. Ismael while this forbids any optional harvesting on the Sabbath, it implies that harvesting required by a religious commandment must be performed on the Sabbath. (Cf. Ševi`it Chapter 1, Notes 43 and 2.) ג adds here the one-sentence Halakhah Ševi`it 1:5 (Note 44 ). .” Who is the Tanna of “the watchmen for aftergrowth in the sabbatical year take their wages from the disbursement from the lodge”? Rebbi Ismael 20 Syria in matters of religious law is the area which was part of David’s empire but not permanently settled by one of the Twelve Tribes. The rules of the Land do not apply biblically but the land is not ritually impure. Therefore grain for use in the Temple could be bought from there. . Rebbi Yose said, it is everybody’s opinion. If one would not find in Syria,.one would bring from the aftergrowth in the Land of Israel 27 While not needed every year, in a year of drought in Syria it might be obvious that one has to look for any available grain in the Land. . Could one sow from the start for the ` omer 28 Since the verse Lev. 25:3 introducing the Sabbatical year combines sowing and harvesting, one could make the point that only voluntary sowing in a Sabbatical is forbidden, therefore obligatory sowing leading to obligatory harvesting is permitted. ? Rebbi Ḥiyya bar Ada asked before Rebbi Mana, would he not take the fistful for leftovers than cannot be eaten 29 Only a fistful of the grain brought for the `omer (a tenth of an ephah, about 3.8 l) is burned on the altar, the leftover has to be consumed by the priests in the Sanctuary. But produce sown in a Sabbatical is forbidden; the leftover of the flour could not be consumed. ? He said to him, it has a status like the five kinds which can be brought in impurity but may not be eaten in impurity 30 The leftover has to be burned. The same would happen if all available grain and all available personnel were impure, Mishnah Pesaḥim 7:4 . .

כֵּיצַד הוּא עוֹשֶׂה. נוֹטֵל מָעוֹת מִן הָשּׁוּלְחָנִי וְנוֹתֵן לַקּוֹצְרִין וּלְשׁוֹמְרִין עַד שֶׁלֹּא יַקְרִב הָעוֹמֶר. מֵבִיא מָעוֹת מִתְּרוּמַת הִַלִּשְׁכָּה וּמְחַלְלָן עָלָיו. וְטָבוּ כֵן. רִבִּי אָחָא בְשֵׁם רִבִּי בָּא. כָּל מַה שֶׁיִּתֵּן הֵן הֵן דָּמֶיהָ מִשָּׁעָה הָרִאשׁוֹנָה. תַּנֵּי. אַף בְּפַתָּחֵי אֲבָנִים כֵּן. כֵּיצַד הוּא עוֹשֶׂה. נוֹטֵל מָעוֹת מִשּׁוּלְחָנִי וְנוֹתֵן לַחוֹצְבִין וּלְסַתָּתִין עַד שֶׁלֹּא תִינָּתֵן עַל גַּבֵּי הַדֹּימוֹס. [אַחַר כָּךְ] מֵבִיא מָעוֹת מִתְּרוּמַת הִַלִּשְׁכָּה וּמְחַלְלָן עָלֶיהָ. וְטָבָא הִיא כֵן. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם שְׁמוּאֵל. כָּל מַה שֶׁיִּתֵּן הֵן הֵן דָּמָיו מִשָּׁעָה הָרִאשׁוֹנָה.

How does he do it 31 The problem is that the sheqalim are Temple property which can only be used to buy sacrifices. If the Temple administrator would pay workers with these monies, he would be guilty of me`ilah , larceny of sacred property. ? He takes coins from the money changer and gives them to the harvesters and the watchmen before the `omer is presented. He brings coins from the disbursement from the lodge and redeems them for it 32 The `omer is presented as flour. Therefore the value of the grain and the cost of all labor used in the preparation of the offering can be added and the sheqalim coins redeemed on the total value of the sacrifice. The redeemed coins can then be used to liquidate the debt incurred at the banker’s. ; then it is in order 33 The reading of B, Rebbi Tibḥi ben Rebbi Yose , seems to be a grotesque misreading. . Rebbi Aḥa in the name of Rebbi Abba: Any which he gives are its coins from the start 34 The red cow whose ashes purify the impurity of the dead, Num . 19 . . It was stated: The same is the case with the stone-masons 35 The scapegoat of the day of Atonement. . He takes coins from the money changer and gives them to the quarry workers and the stone-cutters before it is fixed in the row 36 The strip of purple wool, together with a branch of cedar and a hyssop, which the Cohen has to throw into the pyre of the burning Cow, Num . 19:6 . . Then he brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Yose ben Rebbi Abun in the name of Samuel: Any which he gives are its coins from the start.

משנה: פָּרָה וְשָׂעִיר הַמִּשְׁתַּלֵּחַ וְלָשׁוֹן שֶׁל זְהוֹרִית בָּאִין מִתְּרוּמַת הַלִשְׁכָּה. כֶּבֶשׁ פָּרָה וְכֶבֶשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ וְלָשׁוֹן שֶׁבֵּין קַרְנָיו וְאַמַּת הַמַּיִם וְחוֹמַת הָעִיר וּמִגְדְּלוֹתֶיהָ וְכָל צָרְכֵי הָעִיר בָּאִין מִשְּׁיֵרֵי הַלִּשְׁכָּה. אַבָּא שָׁאוּל אוֹמֵר כֶּבֶשׁ פָּרָה כֹּהֲנִים גְּדוֹלִים עוֹשִׂין אוֹתוֹ מִשֶּׁל עַצְמָן: מוֹתַר שְׁיֵרֵי לִשְׁכָּה מֶה הָיוּ עוֹשִׂין בָּהֶן. לוֹקְחִין בָּהֶן יֵינוֹת שְׁמָנִים וּסְלָתוֹת וְהַשָּׂכָר לַהֶקְדֵּשׁ דִּבְרֵי רִבִּי יִשְׁמָעֵאל רִבִּי עֲקִיבָה אוֹמֵר אִין מִשְׁתַּכְּרִין בְּשֶּׁל הֶקְדֵּשׁ אַף לֹא מִשֶּׁל עֲנִיִּים: מוֹתַר הַתְּרוּמָה מֶה הָיוּ עוֹשִׂין בָּהּ. רִקּוּעֵי זָהָב צִיפּוּי לְבֵית קָדְשֵׁי הַקֳּדָשִׁים. רִבִּי יִשְׁמָעֵאל אוֹמֵר מוֹתַר הַפֵּירוֹת קַיָיץ הַמִּזְבֵּחַ. מוֹתַר תְּרוּמָה לִכְלֵי שָׁרֵת. רִבִּי עֲקִיבָה אוֹמֵר מוֹתַר תְּרוּמָה קַיָיץ הַמִּזְבֵּחַ. מוֹתַר נְסָכִים לִכְלֵי שָׁרֵת. רִבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים אוֹמֵר מוֹתַר נְסָכִים קַיָיץ הַמִּזְבֵּחַ מוֹתַר תְּרוּמָה לִכְלֵי שָׁרֵת. זֶה וָזֶה לֹא הָיוּ מוֹדִין בַּפֵּירוֹת:

MISHNAH: The Cow 34 The red cow whose ashes purify the impurity of the dead, Num . 19 . , the he-goat which is sent away 35 The scapegoat of the day of Atonement. , and the shiny strip 36 The strip of purple wool, together with a branch of cedar and a hyssop, which the Cohen has to throw into the pyre of the burning Cow, Num . 19:6 . come from the money disbursed from the lodge 37 These are explicitly prescribed by biblical verses. . The ramp for the Cow 38 Leading directly from the Temple to the Mount of Olives. , the ramp for the he-goat which is sent away 39 The ramp built to shield the scapegoat while it is lead away, Yoma 6:4 . , the strip bound on its horns 40 Mishnah Yoma 4:2 , 6:6 . , the water canal 41 The aqueduct which supplies water to the Temple. The need for a water supply is implicit in the biblical rules for the Tabernacle but is never explicitly mentioned. , the city wall and its towers 42 By biblical rules, family sacrifices may be consumed “in the camp.” The “camp” of the Temple is the walled city of Jerusalem. Therefore the integrity of the walls are a requirement of the Temple service and the necessary expenditures may be made from the Temple tax. , and all needs of the city, come from the leftovers in the lodge 43 The items mentioned in this sentence are all necessary or customary parts of the Temple establishment, but are not mentioned in biblical verses. They are paid for from monies not directly used for the service of prior years. . Abba Shaul says, the High Priests build the ramp for the Cow at their own expense. What did one do with the leftover in the lodge 47 What is left from the Temple tax at the end of the fiscal year. ? One buys with it wine, oil, and fine flour, 48 For public sacrifices these are paid for from the coins disbursed from the lodge. Wine, oil, and flour for private sacrifices are bought from the Temple as explained in the next Chapter. R. Ismael holds that the original funds for this operation come from the surplus of the Temple tax; R. Aqiba must hold that this is a self-financing non-profit operation. and the gain is the Temple’s, the words of Rebbi Ismael. Rebbi Aqiba says, one gains neither for the Temple nor funds for the poor 49 He holds that the Temple may not be involved in commercial transaction. He objects to investing funds destined for the poor not only since avoidance of loss is more important than possible gain but also that money for the poor must be available at all times for possible emergencies. . What did they use the leftover of the disbursement 73 If money was left in the boxes into which it was taken from the lodge at the time when new money was disbursed, the amount of new money was not reduced but the old money was put into a separate account to be used for other needs of the Temple. for? Gold sheets coating for the Holiest of Holies. Rebbi Ismael said, the leftover of produce 74 The gain made by the Temple in providing flour, oil, and wine, for private sacrifices. is for adornment of the altar 75 It is given to the gift account to buy elevation sacrifices in times when the altar otherwise would have been idle. , the leftover of the disbursement is for Service vessels 76 The vessels used in sacrificial acts. . Rebbi Aqiba says, the leftover of the disbursement is for adornment of the altar, the leftover of the libations 77 As explained in Halakhah 5 , the income from the trading arrangements with the suppliers to the Temple. is for Service vessels. Rebbi Ḥanania the executive officer of the Cohanim says, the leftover of the libations is for adornment of the altar, the leftover of the disbursement is for Service vessels. Neither of them did agree about produce 78 R. Ḥanania agrees with R. Aqiba that the Temple has to provide the produce at cost and cannot make a gain on this service. .

הלכה: פָּרָה וְשָׂעִיר כול׳. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. שְׁלֹשָׁה לְשׁוֹנוֹת הֵן. שֶׁלְשָׂעִיר בְּסֶלַע. שֶׁלְמְצוֹרָע בְּשֶׁקֶל. שֶׁלְפָּרָה בִּשְׁתֵּי סְלָעִים. רִבִּי חוֹנִיָיה דִבְרַת חַוְורָן רִבִּי בָּא בַּר זַבְדָּא בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן חַלְפוּתָא. שֶׁלְפָּרָה בִּשְׁתֵּי סְלָעִים וּמֶחֱצָה. וְאִית דְּמַפְקִין לִישְׁנָא. בָּעֲשָׂרָה (זִין) [זוּז].

רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. תַּלְמִידֵי חֲכָמִים הַמְלַמְּדִין אֶת הַכֹּהֲנִים הִילְכוֹת שְׁחִיטָה הִילְכוֹת קַבָּלָה הִילְכוֹת זְרִיקָה נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. רִבִּי יִצְחָק בַּר רְדִיפָה בְשֵׁם אִימִּי. מְבַקְּרֵי מוּמֵי קֳדָשִׁים נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. רִבִּי אָחָא רִבִּי תַנְחוּם בַּר חִיָיה בְשֵׁם רִבִּי שִׂמְלַאי. מַגִּיהֵי סֵפֶר הֶעֲזָרָה נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. גִּידּוּל בַּר בִּנְיָמִן בְּשֵׂם אַסִּי. שְׁנֵי דַיָינֵי גְזֵילוֹת נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. שְׁמוּאֵל אַמַר. נָשִׁים הָאוֹרְגוֹת בַּפְּרָכוֹת נוֹטְלוֹת שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. רַב חוּנָה אָמַר. מִתְּרוּמַת בֶּדֶק הַבַּיִת. מַה וּפְלִיג. שְׁמוּאֵל עֲבֲד לָהּ כְּקָרְבָּן. רַב חוּנָה עֲבֲד לָהּ כְּבִּינְיָין. אָמַר רִבִּי חִזְקִיָּה. תַּנָּא רִבִּי יְהוּדָה גְרוֹגְרוֹת. הַקְּטוֹרֶת וְכָל קָרְבְּנוֹת הַצִּיבּוּר בָּאִין מִתְּרוּמַת הַלִּשְׁכָּה. מִזְבַּח הַזָּהָב וְכָל כְּלֵי שָׁרֵת בָּאִין מִמּוֹתָרֵי נְסָכִים. מִזְבַּח הָעוֹלָה וְהַהֵיכָל וְהָעֲזָרוֹת בְּאִין מִשְּׁיֵּרֵי לִשְׁכָּה. חוּץ לָעֲזָרוֹת בָּאִין מִלִּשְׁכַּת בֶּדֶק הַבַּיִת. וְהָא תַנֵּי. אַבְנֵי הַמִּזְבֵּחַ הַהֵיכָל וְהָעֲזָרוֹת מוֹעֲלִין בָּהֶן. וְכִי יֵשׁ מְעִילָה בִּשְׁיֵרִים. אֶלָּא כְרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. מוֹעֲלִין בִּשְׁיֵרִיִים. אָמַר רִבִּי חִינְנָא. כְּלוּם אָמַר רִבִּי מֵאִיר אֶלָּא בְתוֹךְ שְׁנָתוֹ. וְהָכָא חוּץ לִשְׁנָתוֹ אֲנָן קַיָימִין.

אָמַר רִבִּי חִזְקִיָּה. תַּנָּא רִבִּי יְהוּדָה גְרוֹגְרוֹת. הַשֻּׁלְחָן וְהַמְּנוֹרָה וְהַמִּזְבְּחוֹת וְהַפְּרָכוֹת מְעַכְּבִין אֶת הַקָּרְבָּן. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְ‌ְרִין אֵין לָךְ מְעַכֵּב אֶת הַקָּרְבָּן אֶלָּא הַכֵּיּוֹר וְהַכָּן בִּלְבַד. וְלֹא אָמַר כֵּן. רִבִּי אֶלְעָזָר וְרִבִּי יוֹסֵי בֵּן חֲנִינָה תְּרֵיהוֹן אָ‍מְרִין. כָּל הֵן דִּכְתִיב נֹכַח מְעַכֵּב. צֶלַע אֵינוֹ מְעַכֵּב. וְאָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. וַאֲפִילוּ צֶלַע מְעַכֵּב. וְאָמַר רִבִּי אִילָא בְשֵׁם שְׁמוּאֵל בַּר נַחְמָן. וַאֲפִילוּ שִׂימָה מְעַכֶּבֶת. אָמַר רִבִּי חֲנַנְיָה. כָּאן בָּעֲבוֹדוֹת שֶׁבִּפְנִים וְכָאן בָּעֲבוֹדוֹת שֶׁבַּחוּץ.

אָמַר רִבִּי חֲנִינָה. שַׁחַצִית גְּדוֹלָה הָ‍יְתָה בִּבְנֵי כֹהֲנִים גְּדוֹלִים. שֶׁיּוֹתֵר מִשִּׁשִּׁים כִּכְּרֵי זָהָב [הָיוּ מוֹצִיאִין בָּהּ.] הָיָה כִבְשָׁהּ שֶׁלְפָּרָה עוֹמֵד וְלֹא הָיָה אֶחָד מֵהֶן מוֹצִיא פָּרָתוֹ בְכִבְשׁוֹ שֶׁלְחֲבֵירוֹ אֶלָּא סוֹתְרוֹ וּבוֹנֶה אוֹתוֹ מִשֶׁלּוֹ. הָתִיב רִבִּי עוּלָּא קוֹמֵי רִבִּי מָנָא. וְהָא תַנֵּי. שִׁמְעוֹן הַצַּדִּיק שְׁתֵּי פָרוֹת עָשָׂה. לֹא בְכֶבֶשׁ שֶׁהוֹצִיא אֶת זוֹ הוֹצִיא אֶת זוֹ. אִית לָךְ מֵימַר. שִׁמְעוֹן הַצַּדִּיק שִׁיחֵץ הָיָה. מַיי כְדוֹן. עַל שֶׁם מַעֲלָה הִיא בְפָרָה סִילְסוּל הוּא בְפָרָה. תַּנֵּי. זִיזִין וּכְתָלִין הָיוּ יוֹצְאִין מִיכָּן וּמִיכָּן כְּדֵי שֶׁלֹּא יָצִיצוּ הַכֹּהֲנִים וְיִטַּמּוּ.

אֶלָּא אִם רָצָה יְהֵא הַהֶפְסֵד שֶׁלּוֹ. וְהַשָּׂכָר לְהֶקְדֵּשׁ מוּתָּר. כְּהָדָא בַּר זְמִינָא אִת פְקִיד גַּבֵּיהּ מֵדַל דְּיַתְמִין. אֲתַא וּשְׁאַל לְרִבִּי מָנָא. אֲמַר לֵיהּ. אִין בְּעִית דִּי הֶפְסֵדְה דִידָךְ וְאַגְרָה דִתְּרַוֵיכוֹן שָׁרֵי. רִבִּי חִיָיה בַּר אָדָא אִתְפְקִיד גַּבֵּיהּ מֵדַל דְּיַתְמִין וַעֲבַד כֵּן.

כּוּלָּהּ דְּרִבִּי יִשְׁמָעֵאל [הִיא]. רִבִּי חִיָיה בַּר יוֹסֵף פָּתַר מַתְנִיתָא. מוֹתַר פֵּירוֹת שָׂכָר לְהֶקְדֵּשׁ. מוֹתַר נְסָכִים זוֹ סְאָה רְבִיעִית. רִבִּי יוֹחָנָן פָּתַר מַתְנִיתָא. מוֹתַר פֵּירוֹת זוֹ סְאָה רְבִיעית. מוֹתַר נְסָכִים לְבֵירוּצִים. וְלֵית לֵיהּ לְרִבִּי חִיָיה בַּר יוֹסֵף לְבֵירוּצִים. אָמַר רִבִּי חִזְקִיָּה. מַה דִנְפַל לְסְאָה רְבִיעִית נְפַל לְבֵירוּצִים. עַל דַּעְתִֵּיהּ דְּרִבִּי חִיָיה בַּר יוֹסֵף נִיחָא. אֵין מִשְׂתַּכְּרִין מִשֶּׁלְהֶקְדֵּשׁ אַף לֹא מִשֶּׁלְעֲנִיִּים. לְפִיכָךְ זֶה וָזֶה לֹא הָיוּ מוֹדִין בַּפֵּירוֹת. עַל דַּעְתִֵּיהּ דְּרִבִּי יוֹחָנָן קַשְׁיָא. תַּנִּינָן עָ‍מְדוּ מִשָּׁלֹשׁ יְסַפֵּק מֵאַרְבַּע. וְתַנִּינָן. וְזֶה וָזֶה לֹא הָיוּ מוֹדִין בַּפֵּירוֹת לֹא הָיוּ מוֹדִין בַפֵּירוֹת בְּקַיִיץ לַמִּזְבֵּחַ. אֲבָל מוֹדִין הָיוּ בִכְלֵי שָׁרֵת. עַד כְּדוֹן בֵּירוּצֵי צִיבּוּר. וַאֲפִילוּ בֵירוּצֵי יָחִיד. וְלֹא נִמְצְאוּ כְלֵי שָׁרֵת בָּאִין מִשֶּׁל יָחִיד. כְּהָדָא דְתַנֵּי. אִשָּׁה שֶׁעָשָׂת כֻּתּוֹנֶת לִבְנָהּ צְרִיכָה לִמְסוֹר לְצִיבּוּר. עַד כְּדוֹן בֵּירוּצֵי לַח. וַאֲפִילוּ בֵירוּצֵי יָבֵשׁ. כַּהִיא דְתַנִּינָן תַּמָּן. הַנְּסָכִים שֶׁקָּדְשׁוּ בַכֶּלִי וְנִמְצָא הַזֶּבַח פָּסוּל. אִם יֵשׁ שָׁם זֶבַח אַחֵר יִקְרְבוּ עִמּוֹ. וְאִם לָאו יִיפָּסְלוּ בְלִינָה.